21. Pakiṇṇakavaggo · 21. 杂品义注
20. Maggavaggo二十、道品
1. Pañcasatabhikkhuvatthu一、五百比库的故事
Maggānaṭṭhaṅgikoti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi.
法门八支者，谓此法义之讲说，师尊于捷达林中，与五百比库共起而讲之。
Te kira satthari janapadacārikaṃ caritvā puna sāvatthiṃ āgate upaṭṭhānasālāya nisīditvā ‘‘asukagāmato asukagāmassa maggo samo, asukagāmassa maggo visamo, sasakkharo, asakkharo’’tiādinā nayena attano vicaritamaggaṃ ārabbha maggakathaṃ kathesuṃ. Satthā tesaṃ arahattassūpanissayaṃ disvā taṃ ṭhānaṃ āgantvā paññattāsane nisinno ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, ayaṃ bāhirakamaggo, bhikkhunā nāma ariyamagge kammaṃ kātuṃ vaṭṭati, evañhi karonto bhikkhu sabbadukkhā pamuccatī’’ti vatvā imā gāthā abhāsi –
众辈师于行诸乡邑之后，复归舍卫城，坐於接待室中，以「疾病之域，疾病之道平等，疾病之道不平等，生彼亦灭彼，生彼不灭彼」等义作引导，自身所应行之道而起，乃始说道。师尊见彼辈以成阿拉汉之因而依止，于此处来，既坐於定座，问曰：「汝等今谁为此说所集？」对曰：「此名曰外道之道。比库等，当行圣道之业。若如是行，比库即断诸苦。」而说此偈言：
§273
273.
二百七十三。
‘‘Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;
道八支中为上者，四圣真谛为脚凳；
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.
法清净中为第一，二足之眼照世间。
§274
274.
二百七十四。
‘‘Eseva maggo natthañño, dassanassa visuddhiyā;
『此即道路，无他法可与比，共成见净』；
Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.
尔时汝等当修行此道，彼为魔所惑也。
§275
275.
二百七十五。
‘‘Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha;
『尔时汝等已行此道，必作苦息止』；
Akkhāto vo mayā maggo, aññāya sallakantanaṃ.
此道由我宣说，是智慧破惑之道也。
§276
276.
二百七十六。
‘‘Tumhehi kiccamātappaṃ, akkhātāro tathāgatā;
“由你们应当以勤勉努力为要务，正如如来所昭示者；
Paṭipannā pamokkhanti, jhāyino mārabandhanā’’ti.
依止此法，修行者能获得解脱，禅定者断除魔的束缚。”
Tattha maggānaṭṭhaṅgikoti jaṅghamaggādayo vā hontu dvāsaṭṭhi diṭṭhigatamaggā vā, tesaṃ sabbesampi maggānaṃ sammādiṭṭhiādīhi aṭṭhahi aṅgehi micchādiṭṭhiādīnaṃ aṭṭhannaṃ pahānaṃ karonto nirodhaṃ ārammaṇaṃ katvā catūsupi saccesu dukkhaparijānanādikiccaṃ sādhayamāno aṭṭhaṅgiko maggo seṭṭho uttamo. Saccānaṃ caturo padāti ‘‘saccaṃ bhaṇe na kujjheyyā’’ti (dha. pa. 224) āgataṃ vacīsaccaṃ vā hotu, ‘‘sacco brāhmaṇo sacco khattiyo’’tiādibhedaṃ sammutisaccaṃ vā ‘‘idameva saccaṃ moghamañña’’nti (dha. sa. 1144; ma. ni. 2.187-188) diṭṭhisaccaṃ vā ‘‘dukkhaṃ ariyasacca’’ntiādibhedaṃ paramatthasaccaṃ vā hotu, sabbesampi imesaṃ saccānaṃ parijānitabbaṭṭhena sacchikātabbaṭṭhena pahātabbaṭṭhena bhāvetabbaṭṭhena ekapaṭivedhaṭṭhena ca tathapaṭivedhaṭṭhena ca dukkhaṃ ariyasaccantiādayo caturo padā seṭṭhā nāma. Virāgo seṭṭho dhammānanti ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) vacanato sabbadhammānaṃ nibbānasaṅkhāto virāgo seṭṭho. Dvipadānañca cakkhumāti sabbesaṃ devamanussādibhedānaṃ dvipadānaṃ pañcahi cakkhūhi cakkhumā tathāgatova seṭṭho. Ca-saddo sampiṇḍanattho, arūpadhamme sampiṇḍeti. Tasmā arūpadhammānampi tathāgato seṭṭho uttamo.
此中所谓道由八支组成，即八支道；即使是膝盖道等二十六条或其他三十六种见解路径，总计六十二种见道，皆归于八支道。八支道皆以正见等八法为本，断除邪见等八法，作灭尽之根本，乃至于四真谛中的苦谛之认识等功德皆由此修习而得，是以八支道最为尊胜。关于四真谛，有经言“说真理者不可愚痴”，或“真者为婆罗门，真者为刹帝利”等世俗真理，或“此即真理，非虚妄”之妄见真理，或称“四真谛为苦圣谛”等见真理，终归为最高无上真实。以此四真谛为依止，应当善于认识、证悟、断除、修习。一切法的无欲称为最胜离欲，世尊言：“诸法皆聚合或不聚合，离欲为最上称”，此谓涅槃。两足者谓诸天人众生及所有种类，二足之眼、二足之慧胜过诸众。聚集四声，归于无色界，故于无色法中，世尊亦最胜卓绝。
Dassanassa visuddhiyāti maggaphaladassanassa visuddhatthaṃ yo mayā ‘‘seṭṭho’’ti vutto, esova maggo, natthañño. Etañhi tumheti tasmā tumhe etameva paṭipajjatha. Mārassetaṃ pamohananti etaṃ māramohanaṃ māramanthananti vuccati. Dukkhassantanti sakalassapi vaṭṭadukkhassa antaṃ paricchedaṃ karissathāti attho. Aññāya sallakantananti rāgasallādīnaṃ kantanaṃ nimmathanaṃ abbūhaṇaṃ etaṃ maggaṃ, mayā vinā anussavādīhi attapaccakkhato ñatvāva ayaṃ maggo akkhāto, idāni tumhehi kilesānaṃ ātāpanena ‘‘ātappa’’nti saṅkhaṃ gataṃ tassa adhigamatthāya sammappadhānavīriyaṃ kiccaṃ karaṇīyaṃ. Kevalañhi akkhātārova tathāgatā. Tasmā tehi akkhātavasena ye paṭipannā dvīhi jhānehi jhāyino, te tebhūmakavaṭṭasaṅkhātā mārabandhanā pamokkhantīti attho.
“见果清净”者，即《道果现前见净》，我所称最胜之道，除此别无他道。吾劝汝等故，当依此道而修行。所谓魔者，指迷惑之意，称为魔迷惑、魔煽动。所谓苦尽，即终止一切轮回之苦。所谓断除贪欲缠缚，乃调伏贪欲等烦恼之意。我以传闻史证与自觉体悟，现说此道。今汝当以烦恼之燃炽为名“精勤”，以此为缘，作正精进，有所成就。启示者唯有如来。故由如来宣说而修习此二禅的修行者，依次生地，断除魔缠，能得解脱。
Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.
结论起讲法之时，诸比库们皆稳住于阿拉汉果，法义明确，所说法皆真实符义。
Pañcasatabhikkhuvatthu paṭhamaṃ. · 五百比库的故事，第一。
2. Aniccalakkhaṇavatthu二、无常相的故事
Sabbesaṅkhārā aniccāti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi.
诸行皆为无常，此法语由世尊在竹林精舍时，五百比库始说。
Te kira satthu santike kammaṭṭhānaṃ gahetvā gantvā araññe vāyamantāpi arahattaṃ appatvā ‘‘visesetvā kammaṭṭhānaṃ uggaṇhissāmā’’ti satthu santikaṃ āgamiṃsu. Satthā ‘‘kiṃ nu kho imesaṃ sappāya’’nti vīmaṃsanto ‘‘ime kassapabuddhakāle vīsati vassasahassāni aniccalakkhaṇe anuyuñjiṃsu, tasmā aniccalakkhaṇeneva tesaṃ ekaṃ gāthaṃ desetuṃ vaṭṭatī’’ti cintetvā, ‘‘bhikkhave, kāmabhavādīsu sabbepi saṅkhārā hutvā abhāvaṭṭhena aniccā evā’’ti vatvā imaṃ gāthamāha –
他们在世尊面前执持修行处，来到森林中勤修时尚未证得阿拉汉果，便说『既然修行处已经确立，自当持守』，于是回到世尊面前。世尊审察说道『这些人究竟如何？』思维『这些人在咖萨巴佛时代修习无常相已有二万年，故当以无常相为其教诲标题。』『比库们，诸有为法皆以欲界之生起为起点，因无常灭故为无常。』世尊如此说后，诵此偈言——
§277
277.
二百七十七。
‘‘Sabbe saṅkhārā aniccāti, yadā paññāya passati;
『诸有为法皆无常，智慧所见如此时；
Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti.
由此厌离诸苦苦，清净之道此为径。』
Tattha sabbe saṅkhārāti kāmabhavādīsu uppannā khandhā tattha tattheva nirujjhanato aniccāti yadā vipassanāpaññāya passati, atha imasmiṃ khandhapariharaṇadukkhe nibbindati, nibbindanto dukkhaparijānanādivasena saccāni paṭivijjhati. Esa maggo visuddhiyāti visuddhatthāya vodānatthāya esa maggoti attho.
此处诸有为法指的是由欲界生起之蕴，此处即灭故为无常，当以正观慧见之时，即令厌离此蕴灭苦，厌离因认识诸苦故，真实得见道理。『清净之道』言此道即为求得清净智慧之路径。
Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattaparisānampi sātthikā dhammadesanā ahosīti.
说法终结时，这些比库在阿拉汉地位上确立，且具备如实通达正法之意。」
Aniccalakkhaṇavatthu dutiyaṃ. · 无常相的故事，第二。
3. Dukkhalakkhaṇavatthu三、苦相的故事
Dutiyagāthāyapi evarūpameva vatthu. Tadā hi bhagavā tesaṃ bhikkhūnaṃ dukkhalakkhaṇe katābhiyogabhāvaṃ ñatvā, ‘‘bhikkhave, sabbepi khandhā paṭipīḷanaṭṭhena dukkhā evā’’ti vatvā imaṃ gāthamāha –
在第二偈中也是相同的主题。彼时世尊了知那些比库们已经认识到了苦的特性，及其受苦之体验，便说：「比库们，所有蕴由于承受折磨而本质皆为苦。」说毕，即作此偈——
§278
278.
二百七十八。
‘‘Sabbe saṅkhārā dukkhāti, yadā paññāya passati;
「诸行皆苦，乃至于此，智者观照时；
Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti.
于是厌离苦，此为清净之道。」
Tattha dukkhāti paṭipīḷanaṭṭhena dukkhā. Sesaṃ purimasadisameva.
此处所谓苦，是指承受折磨之苦。余次前文亦是同理。
Dukkhalakkhaṇavatthu tatiyaṃ. · 苦相事第三。
4. Anattalakkhaṇavatthu四、无我相事。
Tatiyagāthāyapi eseva nayo. Kevalañhi ettha bhagavā tesaṃ bhikkhūnaṃ pubbe anattalakkhaṇe anuyuttabhāvaṃ ñatvā, ‘‘bhikkhave, sabbepi khandhā avasavattanaṭṭhena anattā evā’’ti vatvā imaṃ gāthamāha –
在第三偈中也以同样方式演说。唯有此处世尊观察比库们先前对无我相的体察，已深具证解，遂言：「比库们，所有蕴由于无主宰性而本质皆为无我。」继而说偈——
§279
279.
二百七十九。
‘‘Sabbe dhammā anattāti, yadā paññāya passati;
『诸法无我』，谓当智慧照见时，
Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti.
即于苦中厌离，此为清净之道。」
Tattha sabbe dhammāti pañcakkhandhā eva adhippetā. Anattāti ‘‘mā jīyantu mā mīyantū’’ti vase vattetuṃ na sakkāti avasavattanaṭṭhena anattā attasuññā assāmikā anissarāti attho. Sesaṃ purimasadisamevāti.
此中所言诸法，即以五蕴为所摄。『无我』者，即无法使『生者不生、死者不死』，以无自性、无我之义而说，不可断灭；此乃后面所说之义。
Anattalakkhaṇavatthu catutthaṃ. · 无我相事第四。
5. Padhānakammikatissattheravatthu五、精勤作务者帝沙长老事。
Uṭṭhānakālamhīti imaṃ dhammadesanaṃ satthā jetavane viharanto padhānakammikatissattheraṃ ārabbha kathesi.
所谓起行时，谓此法说乃世尊住于祇树给孤独园时，于精勤修行长老前而说。
Sāvatthivāsino kira pañcasatā kulaputtā satthu santike pabbajitvā kammaṭṭhānaṃ gahetvā araññaṃ agamaṃsu. Tesu eko tattheva ohīyi. Avasesā araññe samaṇadhammaṃ karontā arahattaṃ patvā ‘‘paṭiladdhaguṇaṃ satthu ārocessāmā’’ti puna sāvatthiṃ agamaṃsu. Te sāvatthito yojanamatte ekasmiṃ gāmake piṇḍāya carante disvā eko upāsako yāgubhattādīhi patimānetvā anumodanaṃ sutvā punadivasatthāyapi nimantesi. Te tadaheva sāvatthiṃ gantvā pattacīvaraṃ paṭisāmetvā sāyanhasamaye satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdiṃsu. Satthā tehi saddhiṃ ativiya tuṭṭhiṃ pavedayamāno paṭisanthāraṃ akāsi.
据说舍卫城约有五百余家子，于世尊面前出家修行法门，往入林中。其中一人实地证果，成阿拉汉，作如是言：『得阿拉汉之资已，宜还舍卫。』遂返舍卫。彼等于舍卫外周围一村落乞食。一比库见一在家居士携持祭食等到，闻其称赞，翌日亦邀请。彼等当时即返舍卫，持衣缯具，傍晚时分，往诣世尊所，行礼而坐一侧。世尊与诸比库俱极为欢喜，为其设退坐。
Atha nesaṃ tattha ohīno sahāyakabhikkhu cintesi – ‘‘satthu imehi saddhiṃ paṭisanthāraṃ karontassa mukhaṃ nappahoti, mayhaṃ pana maggaphalābhāvena mayā saddhiṃ na katheti, ajjeva arahattaṃ patvā satthāraṃ upasaṅkamitvā mayā saddhiṃ kathāpessāmī’’ti. Tepi bhikkhū, ‘‘bhante, mayaṃ āgamanamagge ekena upāsakena svātanāya nimantitā, tattha pātova gamissāmā’’ti satthāraṃ apalokesuṃ. Atha nesaṃ sahāyako bhikkhu sabbarattiṃ caṅkamanto niddāvasena caṅkamakoṭiyaṃ ekasmiṃ pāsāṇaphalake pati, ūruṭṭhi bhijji. So mahāsaddena viravi. Tassa te sahāyakā bhikkhū saddaṃ sañjānitvā ito cito ca upadhāviṃsu. Tesaṃ dīpaṃ jāletvā tassa kattabbakiccaṃ karontānaṃyeva aruṇo uṭṭhahi, te taṃ gāmaṃ gantuṃ okāsaṃ na labhiṃsu. Atha ne satthā āha – ‘‘kiṃ, bhikkhave, bhikkhācāragāmaṃ na gamitthā’’ti. Te ‘‘āma, bhante’’ti taṃ pavattiṃ ārocesuṃ. Satthā ‘‘na, bhikkhave, esa idāneva tumhākaṃ lābhantarāyaṃ karoti, pubbepi akāsiyevā’’ti vatvā tehi yācito atītaṃ āharitvā –
于是，那些随从比库心念不安，思惟道：“导师与这些众比库同住而起争端，其言辞不会和善，我却因证得道果，不愿与之争论。今晨若到阿拉汉者处，向导师近前与之论说，由此应获利益。”这几位比库对世尊说：“尊者，我们初次到来，乃因一位居士自行邀请，意欲邀请坐禅，今当再度前往。”世尊对此不予理会。随后，那随从比库徘徊跳跃，至一石块之上，失足身跌。其大声呼喊，同行之随从闻声，匆忙奔赴。点燃火把准备照看，正赶上午间应当做的事情，天已大亮，村民因闻声得知，未能前往村中。于是世尊问：“比库们，何故不往比库之家？”众比库答：“尊者，现时正适合前往。”世尊言：“比库们，如今此举是要损害你们自身利益，昔日已曾有此行为。”说毕，用言语使众生记忆过去事迹，
‘‘Yo pubbe karaṇīyāni, pacchā so kātumicchati;
“昔日该作之事今反欲作，
Varuṇakaṭṭhabhañjova, sa pacchā manutappatī’’ti. (jā. 1.1.71) –
如同折断的钩子，后来难以复原。”呤诵此偈（载于《本生经》1.1.71）——
Jātakaṃ vitthāresi. Tadā kira te bhikkhū pañcasatā māṇavakā ahesuṃ, kusītamāṇavako ayaṃ bhikkhu ahosi, ācariyo pana tathāgatova ahosīti.
世尊展开了本生故事。当时这群比库有五百学童，恶作之学童即为此比库，导师则是如来。
Satthā imaṃ dhammadesanaṃ āharitvā, ‘‘bhikkhave, yo hi uṭṭhānakāle uṭṭhānaṃ na karoti, saṃsannasaṅkappo hoti, kusīto so jhānādibhedaṃ visesaṃ nādhigacchatī’’ti vatvā imaṃ gāthamāha –
世尊于是教诲说：“比库们，若起床时不马上起身，心意迟缓，俗话说懒惰者难入禅定。”随后说偈，
§280
280.
二百八十。
‘‘Uṭṭhānakālamhi anuṭṭhahāno,
“于起身之时尚未起立，
Yuvā balī ālasiyaṃ upeto;
年轻勇健却起于懒惰，
Saṃsannasaṅkappamano kusīto,
意念恍惚心思散乱而懈怠，
Paññāya maggaṃ alaso na vindatī’’ti.
慧眼懈怠不见正道。”
Tattha anuṭṭhahānoti anuṭṭhahanto avāyamanto. Yuvā balīti paṭhamayobbane ṭhito balasampannopi hutvā alasabhāvena upeto hoti, bhutvā sayati. Saṃsannasaṅkappamanoti tīhi micchāvitakkehi suṭṭhu avasannasammāsaṅkappacitto. Kusītoti nibbīriyo. Alasoti mahāalaso paññāya daṭṭhabbaṃ ariyamaggaṃ apassanto na vindati, na paṭilabhatīti attho.
其中，尚未起立者谓尚未从卧姿中起身；年轻勇健者谓年少力壮，虽具力量却因懒惰而卧于床榻。意念恍惚者意指存三种邪念，心志不能正专，故心散乱。懈怠者即意志消沉，萎靡不振。懒惰者谓大懈怠，因懈怠而不能觉见圣道故，失却而不得。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
于说法末了，众多听众获得入流果等多种圣果。
Padhānakammikatissattheravatthu pañcamaṃ. · 精勤作务者帝沙长老事第五。
6. Sūkarapetavatthu六、猪饿鬼事。
Vācānurakkhīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sūkarapetaṃ ārabbha kathesi.
守护言语，即护持此法，为师于竹林静处，着手开始宣说。
Ekasmiñhi divase mahāmoggallānatthero lakkhaṇattherena saddhiṃ gijjhakūṭā orohanto ekasmiṃ padese sitaṃ pātvākāsi. ‘‘Ko nu kho, āvuso, hetu sitassa pātukammāyā’’ti lakkhaṇattherena puṭṭho ‘‘akālo, āvuso, imassa pañhassa, satthu santike maṃ puccheyyāthā’’ti vatvā lakkhaṇattherena saddhiṃyeva rājagahe piṇḍāya caritvā piṇḍapātapaṭikkanto veḷuvanaṃ gantvā satthāraṃ vanditvā nisīdi. Atha naṃ lakkhaṇatthero tamatthaṃ pucchi. So āha – ‘‘āvuso, ahaṃ ekaṃ petaṃ addasaṃ, tassa tigāvutappamāṇaṃ sarīraṃ, taṃ manussasarīrasadisaṃ. Sīsaṃ pana sūkarassa viya, tassa mukhe naṅguṭṭhaṃ jātaṃ, tato puḷavā paggharanti. Svāhaṃ ‘na me evarūpo satto diṭṭhapubbo’ti taṃ disvā sitaṃ pātvākāsi’’nti. Satthā ‘‘cakkhubhūtā vata, bhikkhave, mama sāvakā viharantī’’ti vatvā ‘‘ahampetaṃ sattaṃ bodhimaṇḍeyeva addasaṃ. ‘Ye pana me na saddaheyyuṃ, tesaṃ ahitāya assā’ti paresaṃ anukampāya na kathesiṃ. Idāni moggallānaṃ sakkhiṃ katvā kathemi. Saccaṃ, bhikkhave, moggallāno āhā’’ti kathesi. Taṃ sutvā bhikkhū satthāraṃ pucchiṃsu – ‘‘kiṃ pana, bhante, tassa pubbakamma’’nti. Satthā ‘‘tena hi, bhikkhave, suṇāthā’’ti atītaṃ āharitvā tassa pubbakammaṃ kathesi.
一日，长老大摩诃迦叶与长老拉吉那一同，自青蛙窝下山，至一处鲜凉之地饮水。拉吉那长老问曰：“朋友，何因缘令此处清凉？”长老回答：“此非时机，朋友，应当在世尊面前向师问此疑。”遂一同至王舍城化缘，食毕后离开，往竹林，礼敬导师而坐。继而，拉吉那长老问其意。答曰：“朋友，我见一饿鬼，身长三十丈，形状如人身，头似猪，口中生轮齿，咀嚼叶草。彼自言：‘前世吾无此形’，遂饮此凉水。”世尊曰：“比库们，我弟子们眼曾变视者也，我已见此饿鬼于菩提树下。对于未信者，为其不善我不言。今以摩诃迦叶为证，实语也。”比库闻之，问世尊：“尊者，此前行为为何？”世尊曰：“诸比库，闻此故。”遂讲述其过去业因。
Kassapabuddhakāle kira ekasmiṃ gāmakāvāse dve therā samaggavāsaṃ vasiṃsu. Tesu eko saṭṭhivasso, eko ekūnasaṭṭhivasso . Ekūnasaṭṭhivasso itarassa pattacīvaraṃ ādāya vicari, sāmaṇero viya sabbaṃ vattapaṭivattaṃ akāsi. Tesaṃ ekamātukucchiyaṃ vutthabhātūnaṃ viya samaggavāsaṃ vasantānaṃ vasanaṭṭhānaṃ eko dhammakathiko āgami. Tadā ca dhammassavanadivaso hoti. Therā naṃ saṅgaṇhitvā ‘‘dhammakathaṃ no kathehi sappurisā’’ti āhaṃsu. So dhammakathaṃ kathesi. Therā ‘‘dhammakathiko no laddho’’ti tuṭṭhacittā punadivase taṃ ādāya dhuragāmaṃ piṇḍāya pavisitvā tattha katabhattakiccā, ‘‘āvuso, hiyyo kathitaṭṭhānatova thokaṃ dhammaṃ kathehī’’ti manussānaṃ dhammaṃ kathāpesuṃ. Manussā dhammakathaṃ sutvā punadivasatthāyapi nimantayiṃsu. Evaṃ samantā bhikkhācāragāmesu dve dve divase taṃ ādāya piṇḍāya cariṃsu.
咖萨巴佛世时，一村庄中二长老共住。一者六十岁，一者五十九岁半。五十九岁半者，携取他长老旧袈裟如同沙门，衣着整齐巡行。有一圣者，见二长老同住，欲听法。正是听法之日，众老聚集，言：“请为善士说法。”于是开讲。长老说：“法师已得，次日同往贫乡布施并作农事，劝人说法。人听法后，连日迎请。于是遍访各比库村庄，日日携袈裟布施行走。”
Dhammakathiko cintesi – ‘‘ime dvepi atimudukā, mayā ubhopete palāpetvā imasmiṃ vihāre vasituṃ vaṭṭatī’’ti. So sāyaṃ therūpaṭṭhānaṃ gantvā bhikkhūnaṃ uṭṭhāya gatakāle nivattitvā mahātheraṃ upasaṅkamitvā, ‘‘bhante, kiñci vattabbaṃ atthī’’ti vatvā ‘‘kathehi, āvuso’’ti vutte thokaṃ cintetvā, ‘‘bhante, kathā nāmesā mahāsāvajjā’’ti vatvā akathetvāva pakkāmi. Anutherassāpi santikaṃ gantvā tatheva akāsi. So dutiyadivase tatheva katvā tatiyadivase tesaṃ ativiya kotuhale uppanne mahātheraṃ upasaṅkamitvā, ‘‘bhante, kiñci vattabbaṃ atthi, tumhākaṃ pana santike vattuṃ na visahāmī’’ti vatvā therena ‘‘hotu, āvuso, kathehī’’ti nippīḷito āha – ‘‘kiṃ pana, bhante, anuthero tumhehi saddhiṃ saṃbhogo’’ti. Sappurisa, kiṃ nāmetaṃ kathesi, mayaṃ ekamātukucchiyaṃ vutthaputtā viya, amhesu ekena yaṃ laddhaṃ, itarenāpi laddhameva hoti. Mayā etassa ettakaṃ kālaṃ aguṇo nāma na diṭṭhapubboti? Evaṃ, bhanteti. Āmāvusoti. Bhante maṃ anuthero evamāha – ‘‘sappurisa, tvaṃ kulaputto, ayaṃ mahāthero lajjī pesaloti etena saddhiṃ saṃbhogaṃ karonto upaparikkhitvā kareyyāsī’’ti evamesa maṃ āgatadivasato paṭṭhāya vadatīti.
法师思忖：“这二者皆过于任性，若轮流播之于此寺，当如何？”暮时至长老住处。见比库起敬，但来时却归。造访长老曰：“尊者，有事欲谈。”说：“请讲。”内心思虑，未言已觉此言大忌，遂未发言而去。次日亦如是。第三日因极好奇，访问大长老：“尊者，有事乎？我不忍在你前言语长老。”长老答：“但说吧，朋友。”他极愤怒曰：“你们何以共住一舍？我与他实如两兄弟，所得之物本该分他。若我此多日不见良识，难道不为无德乎？”“实如是”，大长老答。噢，朋友。长老告我此事：“贤士，但你世子，此大长老羞愧和慑，可控共处之事。”我自到此日，念此令言。”
Mahāthero taṃ sutvāva kuddhamānaso daṇḍābhihataṃ kulālabhājanaṃ viya bhijji. Itaropi uṭṭhāya anutherassa santikaṃ gantvā tatheva avoca, sopi tatheva bhijji. Tesu kiñcāpi ettakaṃ kālaṃ ekopi visuṃ piṇḍāya paviṭṭhapubbo nāma natthi, punadivase pana visuṃ piṇḍāya pavisitvā anuthero puretaraṃ āgantvā upaṭṭhānasālāya aṭṭhāsi, mahāthero pacchā agamāsi. Taṃ disvā anuthero cintesi – ‘‘kiṃ nu kho imassa pattacīvaraṃ paṭiggahetabbaṃ, udāhu no’’ti. So ‘‘na idāni paṭiggahessāmī’’ti cintetvāpi ‘‘hotu, na mayā evaṃ katapubbaṃ, mayā attano vattaṃ hāpetuṃ na vaṭṭatī’’ti cittaṃ mudukaṃ katvā theraṃ upasaṅkamitvā, ‘‘bhante, pattacīvaraṃ dethā’’ti āha. Itaro ‘‘gaccha, dubbinīta, na tvaṃ mama pattacīvaraṃ paṭiggahetuṃ yuttarūpo’’ti accharaṃ paharitvā tenapi ‘‘āma, bhante, ahampi tumhākaṃ pattacīvaraṃ na paṭiggaṇhāmīti cintesi’’nti vutte, ‘‘āvuso navaka, kiṃ tvaṃ cintesi, mama imasmiṃ vihāre koci saṅgo atthī’’ti āha. Itaropi ‘‘tumhe pana, bhante, kiṃ evaṃ maññatha ‘mama imasmiṃ vihāre koci saṅgo atthī’ti, eso te vihāro’’ti vatvā pattacīvaraṃ ādāya nikkhami. Itaropi nikkhami. Te ubhopi ekamaggenāpi agantvā eko pacchimadvārena maggaṃ gaṇhi, eko puratthimadvārena. Dhammakathiko, ‘‘bhante, mā evaṃ karotha, mā evaṃ karothā’’ti vatvā ‘‘tiṭṭhāvuso’’ti vutte nivatti. So punadivase dhuragāmaṃ paviṭṭho manussehi, ‘‘bhante, bhaddantā kuhi’’nti vutte, ‘‘āvuso, mā pucchatha, tumhākaṃ kulupakā hiyyo kalahaṃ katvā nikkhamiṃsu, ahaṃ yācantopi nivattetuṃ nāsakkhi’’nti āha. Tesu bālā tuṇhī ahesuṃ. Paṇḍitā pana ‘‘amhehi ettakaṃ kālaṃ bhaddantānaṃ kiñci khalitaṃ nāma na diṭṭhapubbaṃ, tesaṃ bhayaṃ imaṃ nissāya uppannaṃ bhavissatī’’ti domanassappattā ahesuṃ.
大长老闻此，心怀不悦，如鞭击其家人一般悲伤。他亦起身访另一长老，亦同感痛苦。彼时二人已无一日清净食布施，次日复同人入贫村，就坐客殿。大长老后至。见此，另一长老思忖：‘应否收此袈裟？’念及“此时不受。”又心软弱，趋至长老处请求：“尊者，望给袈裟。”他答曰：“快走，你这恶人，不宜受吾袈裟。”且粗言相骂。他叹曰：“朋友，你为何在此寺有僧众，我此寺便非乎？”另一亦言：“你为何以为‘此寺无僧众’？这是你寺。”遂各出外。两人同一路，一人从西门入，一人从东门入。法师命令：“朋友，勿如是所为。”命其止步。一日入贫村，人们问：“尊者，何处？”答曰：“朋友，勿问，我去除争执。”愚人寂静，智者叹曰：“至今无恶事所成，惧以此故起忧。”
Tepi therā gataṭṭhāne cittasukhaṃ nāma na labhiṃsu. Mahāthero cintesi – ‘‘aho navakassa bhikkhuno bhāriyaṃ kammaṃ kataṃ, muhuttaṃ diṭṭhaṃ nāma āgantukabhikkhuṃ āha – ‘mahātherena saddhiṃ saṃbhogaṃ mā akāsī’’’ti. Itaropi cintesi – ‘‘aho mahātherassa bhāriyaṃ kammaṃ kataṃ, muhuttaṃ diṭṭhaṃ nāma āgantukabhikkhuṃ āha – ‘iminā saddhiṃ saṃbhogaṃ mā akāsī’’’ti. Tesaṃ neva sajjhāyo na manasikāro ahosi. Te vassasataccayena pacchimadisāya ekaṃ vihāraṃ agamaṃsu. Tesaṃ ekameva senāsanaṃ pāpuṇi. Mahāthere pavisitvā mañcake nisinne itaropi pāvisi. Mahāthero taṃ disvāva sañjānitvā assūni sandhāretuṃ nāsakkhi. Itaropi mahātheraṃ sañjānitvā assupuṇṇehi nettehi ‘‘kathemi nu kho mā kathemī’’ti cintetvā ‘‘na taṃ saddheyyarūpa’’nti theraṃ vanditvā ‘‘ahaṃ, bhante, ettakaṃ kālaṃ tumhākaṃ pattacīvaraṃ gahetvā vicariṃ, api nu kho me kāyadvārādīsu tumhehi kiñci asāruppaṃ diṭṭhapubba’’nti. ‘‘Na diṭṭhapubbaṃ, āvuso’’ti. Atha kasmā dhammakathikaṃ avacuttha ‘‘mā etena saddhiṃ saṃbhogamakāsī’’ti? ‘‘Nāhaṃ, āvuso, evaṃ kathemi, tayā kira mama antare evaṃ vutta’’nti. ‘‘Ahampi, bhante, na vadāmī’’ti. Te tasmiṃ khaṇe ‘‘tena amhe bhinditukāmena evaṃ vuttaṃ bhavissatī’’ti ñatvā aññamaññaṃ accayaṃ desayiṃsu. Te vassasataṃ cittassādaṃ alabhantā taṃ divasaṃ samaggā hutvā ‘‘āyāma, naṃ tato vihārā nikkaḍḍhissāmā’’ti pakkamitvā anupubbena taṃ vihāraṃ agamaṃsu.
三长老于所住地未得心安乐。大长老思忖：“唉，沙门年轻弟子所作不善，有外来僧至告诫‘勿与大长老同住。’”另一亦念：“唉，大长老所作不善，有外僧至令‘勿与彼同住。’”遂无喜悦，心念消沉。数百年后，西方来一僧，入一寺。所得僧席独一。大长老入坐懒怠，余人亦入。见之无意聚会，亦无聚集居止。余人不久至大长老处，议论讲法，心意纷乱。大师行法后，余人称赞“毋乃如此。”大师答：“我是如是言，乃已私下告。”余人异议：“若以此分裂，必衰败。”彼时彼辈曾无意联合，终得同心，皆发愿日后共修寺院。
Dhammakathikopi there disvā pattacīvaraṃ paṭiggahetuṃ upagacchi. Therā ‘‘na tvaṃ imasmiṃ vihāre vasituṃ yuttarūpo’’ti accharaṃ pahariṃsu. So saṇṭhātuṃ asakkonto tāvadeva nikkhamitvā palāyi. Atha naṃ vīsati vassasahassāni kato samaṇadhammo sandhāretuṃ nāsakkhi, tato cavitvā avīcimhi nibbatto ekaṃ buddhantaraṃ paccitvā idāni gijjhakūṭe vuttappakārena attabhāvena dukkhaṃ anubhotīti.
法师见到长老，也前来接受袈裟。长老们说道：“你不宜住于此寺院。”便责备训诫他。那人无法忍受责难，只得离去逃避。后来他虽历经二十载，仍无力弘扬出家法，遂离开，止息于无间地狱。经历一段佛身之间的时间，现于癞蛤蟆山以布施布施所得之自性，体认到苦。
Satthā idaṃ tassa pubbakammaṃ āharitvā, ‘‘bhikkhave, bhikkhunā nāma kāyādīhi upasantarūpena bhavitabba’’nti vatvā imaṃ gāthamāha –
世尊因缘于此过去业，告诫比库们说：“比库应以身心宁静之相表现应行修行。”说毕，即唱此偈言——
§281
281.
二百八十一。
‘‘Vācānurakkhī manasā susaṃvuto,
“应守护言语且内心和谐，
Kāyena ca nākusalaṃ kayirā;
勿行身业中污秽不善行，
Ete tayo kammapathe visodhaye,
三业业路由此得以净化。”
Ārādhaye maggamisippavedita’’nti.
“应当恭敬八正道所指示之法。”
Tassattho – catunnaṃ vacīduccaritānaṃ vajjanena vācānurakkhī abhijjhādīnaṃ anuppādanena manasā ca suṭṭhu saṃvuto pāṇātipātādayo pajahanto kāyena ca akusalaṃ na kayirā. Evaṃ ete tayo kammapathe visodhaye. Evaṃ visodhento hi sīlakkhandhādīnaṃ esakehi buddhādīhi isīhi paveditaṃ aṭṭhaṅgikamaggaṃ ārādheyyāti.
此后——对于四种恶口行的不赞成、以语言保护不生贪欲等恶心，即心理端正且守护身口不行杀生等不善，身亦不作恶。以此三业道得以净化。由此净化者，净其戒蕴等，藉此诸佛圣者所示，合宜恭敬称诵八圣道行法。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
开示之终，多获初果等圣者果报。
Sūkarapetavatthu chaṭṭhaṃ. · 猪鬼事第六。
7. Poṭṭhilattheravatthu七、波提拉长老事
Yogā veti imaṃ dhammadesanaṃ satthā jetavane viharanto poṭṭhilaṃ nāma theraṃ ārabbha kathesi.
瑜伽者，即此法教，佛陀在诃跋提林时，于一名为督跋梨的长老起讲。
So kira sattannampi buddhānaṃ sāsane tepiṭako pañcannaṃ bhikkhusatānaṃ dhammaṃ vācesi. Satthā cintesi – ‘‘imassa bhikkhuno ‘attano dukkhanissaraṇaṃ karissāmī’ti cittampi natthi saṃvejessāmi na’’nti. Tato paṭṭhāya taṃ theraṃ attano upaṭṭhānaṃ āgatakāle ‘‘ehi, tucchapoṭṭhila, vanda, tucchapoṭṭhila, nisīda, tucchapoṭṭhila, yāhi, tucchapoṭṭhilā’’ti vadati. Uṭṭhāya gatakālepi ‘‘tucchapoṭṭhilo gato’’ti vadati. So cintesi – ‘‘ahaṃ sāṭṭhakathāni tīṇi piṭakāni dhāremi, pañcannaṃ bhikkhusatānaṃ aṭṭhārasa mahāgaṇe dhammaṃ vācemi, atha pana maṃ satthā abhikkhaṇaṃ, ‘tucchapoṭṭhilā’ti vadeti, addhā maṃ satthā jhānādīnaṃ abhāvena evaṃ vadetī’’ti. So uppannasaṃvego ‘‘dāni araññaṃ pavisitvā samaṇadhammaṃ karissāmī’’ti sayameva pattacīvaraṃ saṃvidahitvā paccūsakāle sabbapacchā dhammaṃ uggaṇhitvā nikkhamantena bhikkhunā saddhiṃ nikkhami. Pariveṇe nisīditvā sajjhāyantā naṃ ‘‘ācariyo’’ti na sallakkhesuṃ. So vīsayojanasatamaggaṃ gantvā ekasmiṃ araññāvāse tiṃsa bhikkhū vasanti, te upasaṅkamitvā saṅghattheraṃ vanditvā, ‘‘bhante, avassayo me hothā’’ti āha. Āvuso, tvaṃ dhammakathiko, amhehi nāma taṃ nissāya kiñci jānitabbaṃ bhaveyya, kasmā evaṃ vadesīti? Mā, bhante, evaṃ karotha, avassayo me hothāti. Te pana sabbe khīṇāsavāva. Atha naṃ mahāthero ‘‘imassa uggahaṃ nissāya māno atthiyevā’’ti anutherassa santikaṃ pahiṇi. Sopi naṃ tathevāha. Iminā nīhārena sabbepi taṃ pesentā divāṭṭhāne nisīditvā sūcikammaṃ karontassa sabbanavakassa sattavassikasāmaṇerassa santikaṃ pahiṇiṃsu. Evamassa mānaṃ nīhariṃsu.
彼时，佛陀继承诸佛之教，宣说比库五众之法。师意念：“此比库无‘自得苦灭’之心，虽感于诸法，我将激励之。”于是至督跋梨长老所奉侍时，语道：“来，督跋梨，顶礼；坐，督跋梨；去，督跋梨。”长老起行时亦语：“督跋梨已去。”他意念：“我为五藏释三藏，宣说诸法于五众八十八大群，然师竟称我‘督跋梨’，缘因于禅定之缺。”起此猛省，自言：“今当入林修学沙门法。”遂着袈裟，出阁时，昔日众皆问法，须臾不称“师”。长老去后，入百由旬五十众之林宅，三十比库共处。众迎尊敬，称：“尊长，愿赐指示。”曰：“尊者，作为法说者，吾等宜知，何故尔等如是称我？请勿如是行，愿赐教诲。”比众皆除烦恼。后大长老谓他人曰：“以我为执着，不宜久留。”遂出，众送别。由此放下执着，日中坐禅，行慈针法，终成七岁从沙门学徒。
So nihatamāno sāmaṇerassa santike añjaliṃ paggahetvā ‘‘avassayo me hohi sappurisā’’ti āha. Aho, ācariya, kiṃ nāmetaṃ kathetha, tumhe mahallakā bahussutā, tumhākaṃ santike mayā kiñci kāraṇaṃ jānitabbaṃ bhaveyyāti. Mā evaṃ kari, sappurisa, hohiyeva me avassayoti. Bhante, sacepi ovādakkhamā bhavissatha, bhavissāmi vo avassayoti. Homi, sappurisa, ahaṃ ‘‘aggiṃ pavisā’’ti vutte aggiṃ pavisāmiyevāti. Atha naṃ so avidūre ekaṃ saraṃ dassetvā, ‘‘bhante, yathānivatthapārutova imaṃ saraṃ pavisathā’’ti āha. So hissa mahagghānaṃ dupaṭṭacīvarānaṃ nivatthapārutabhāvaṃ ñatvāpi ‘‘ovādakkhamo nu kho’’ti vīmaṃsanto evamāha. Theropi ekavacaneneva udakaṃ otari. Atha naṃ cīvarakaṇṇānaṃ temitakāle ‘‘etha, bhante’’ti vatvā ekavacaneneva āgantvā ṭhitaṃ āha – ‘‘bhante, ekasmiṃ vammike cha chiddāni, tattha ekena chiddena godhā anto paviṭṭhā, taṃ gaṇhitukāmo itarāni pañca chiddāni thaketvā chaṭṭhaṃ bhinditvā paviṭṭhachiddeneva gaṇhāti, evaṃ tumhepi chadvārikesu ārammaṇesu sesāni pañcadvārāni pidhāya manodvāre kammaṃ paṭṭhapethā’’ti. Bahussutassa bhikkhuno ettakeneva padīpujjalanaṃ viya ahosi. So ‘‘ettakameva hotu sappurisā’’ti karajakāye ñāṇaṃ otāretvā samaṇadhammaṃ ārabhi.
长老放下心执，向学徒合掌请托曰：“愿为人所依。”学徒曰：“师教若诚，吾当依止。”曰：“诚然，我亦如入火中。”随后示一蝎，曰：“师当如梭入火如蝎入笼。”知其袈裟乃织物。曰：“若非可教者否？”遂舐水降火。后以袈裟边角事，言：“有一蛰入，一断，护其余五处，施设六扇，闭五门，护心门，行此法护身。”此广闻比库如复燃明灯。曰：“愿如此者为善人。”遂以智慧悟入沙门法。
Satthā vīsayojanasatamatthake nisinnova taṃ bhikkhuṃ oloketvā ‘‘yathevāyaṃ bhikkhu bhūripañño , evamevaṃ anena attānaṃ patiṭṭhāpetuṃ vaṭṭatī’’ti cintetvā tena saddhiṃ kathento viya obhāsaṃ pharitvā imaṃ gāthamāha –
世尊如同端坐在百由旬广阔地界的高处，目光注视着那比库，心中默念说：『正如此比库智慧广大，亦当如此以此自己坚定自立』。他如同共语般明说开来，展开阐释，以偈颂之曰——
§282
282.
二百八十二。
‘‘Yogā ve jāyatī bhūri, ayogā bhūrisaṅkhayo;
「修习者因修习而生，放逸者大致灭；
Etaṃ dvedhāpathaṃ ñatvā, bhavāya vibhavāya ca;
了知此二正路，辞世与成就齐；
Tathāttānaṃ niveseyya, yathā bhūri pavaḍḍhatī’’ti.
如此理智立身，智慧日益增长。」
Tattha yogāti aṭṭhatiṃsāya ārammaṇesu yoniso manasikārā. Bhūrīti pathavīsamāya vitthatāya paññāyetaṃ nāmaṃ. Saṅkhayoti vināso. Etaṃ dvedhāpathanti etaṃ yogañca ayogañca. Bhavāya vibhavāya cāti vuddhiyā ca avuddhiyā ca. Tathāti yathā ayaṃ bhūrisaṅkhātā paññā pavaḍḍhati, evaṃ attānaṃ niveseyyāti attho.
其中，“修习”指对三十三法门的用心调摄。所谓“广大”者，如同土地无限延展般智慧开阔。‘消灭’即毁坏灭亡之义。由此说有二径，即修行与放逸。‘生与灭’指增长与减少。‘如此’意谓正如此处智慧广大增长，亦当依此安住自己。
Desanāvasāne poṭṭhilatthero arahatte patiṭṭhahīti.
『说法终结，长老波提提哈已证阿拉汉果』者，意即长老波提提哈已成阿拉汉果位，故称说法结束。
Poṭṭhilattheravatthu sattamaṃ. · 波提拉长老事第七。
8. Pañcamahallakattheravatthu八、五位年老长老事
Vanaṃ chindathāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule mahallake bhikkhū ārabbha kathesi.
『砍伐林木』者，谓世尊住在祇树林时，于多众大比库间开始说法之始。
Te kira gihikāle sāvatthiyaṃ kuṭumbikā mahaddhanā aññamaññasahāyakā ekato puññāni karontā satthu dhammadesanaṃ sutvā ‘‘mayaṃ mahallakā, kiṃ no gharāvāsenā’’ti satthāraṃ pabbajjaṃ yācitvā pabbajiṃsu, mahallakabhāvena pana dhammaṃ pariyāpuṇituṃ asakkontā vihārapariyante paṇṇasālaṃ kāretvā ekatova vasiṃsu. Piṇḍāya carantāpi yebhuyyena puttadārasseva gehaṃ gantvā bhuñjiṃsu. Tesu ekassa purāṇadutiyikā madhurapācikā nāma, sā tesaṃ sabbesampi upakārikā ahosi. Kasmā sabbepi attanā laddhāhāraṃ gahetvā tassā eva gehe nisīditvā bhuñjanti? Sāpi nesaṃ yathāsannihitaṃ sūpabyañjanaṃ deti. Sā aññatarābādhena phuṭṭhā kālamakāsi. Atha te mahallakattherā sahāyakassa therassa paṇṇasālāya sannipatitvā aññamaññaṃ gīvāsu gahetvā ‘‘madhurapācikā upāsikā kālakatā’’ti vilapantā rodiṃsu . Bhikkhūhi ca samantato upadhāvitvā ‘‘kiṃ idaṃ, āvuso’’ti puṭṭhā, ‘‘bhante, sahāyakassa no purāṇadutiyikā kālakatā, sā amhākaṃ ativiya upakārikā. Idāni kuto tathārūpiṃ labhissāmāti iminā kāraṇena rodāmā’’ti āhaṃsu.
这些人在家时为迦毗罗卫城富有的宅族，彼此互为助手，共同积累功德。听佛陀说法后，谓『我们是富有之家，岂能舍家出家？』乃请佛陀出家而出家。他们为成就大比库之行，无法住大宅中，故在僧院周围筑起五十间木舍独居为止。外出化缘时常回家如同子女回家一般而食。其中文中一位老者之第二妻名曰甘美厨娘，常为他们皆之助，因何众人皆自取食物后皆坐于其家而食？彼甘美女亦常供给补益汤药。此女曾被某病患所苦。彼时大比库长老与助手聚于木舍，彼此咒其甘美女常生疾病，悲泣痛苦。被比库们围攻时，问曰『这是何故，尊者？』答曰『此女为助手之旧二妻，极为助益吾等故，今后何处可取得此类之人，故故而悲伤』。
Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi te kākayoniyaṃ nibbattitvā samuddatīre caramānā samuddaūmiyā samuddaṃ pavesetvā māritāya kākiyā roditvā paridevitvā taṃ nīharissāmāti mukhatuṇḍakehi mahāsamuddaṃ ussiñcantā kilamiṃsū’’ti atītaṃ āharitvā –
众比库向法会发起质疑，世尊来至谓『比库们，身体如何？如今此处有聚坐说法者？』问后答曰『有此人名，过去曾为乌鸦族所生，居海岸，进入海中被海鸦啄食，因海鸦啼哭而忧伤并哀叹，准备离开此地，此为过去之事，今述之于汝等』。
‘‘Api nu hanukā santā, mukhañca parisussati;
『是否有蜜蜂安居，口里之蜜仍保留？』
Oramāma na pārema, pūrateva mahodadhī’’ti. (jā. 1.1.146);
『若山侧不能居住，唯有于山顶彼大海旁。』（引用《犍陀罗本生经》第一卷第一章第146节）
Imaṃ kākajātakaṃ vitthāretvā te bhikkhū āmantetvā, ‘‘bhikkhave, rāgadosamohavanaṃ nissāya tumhehi idaṃ dukkhaṃ pattaṃ, taṃ vanaṃ chindituṃ vaṭṭati, evaṃ niddukkhā bhavissathā’’ti vatvā imā gāthā abhāsi –
比库们，释迦族生的这则故事讲述完毕后，诸比库受召聚集而告诫说：『比库们，汝等依赖贪、嗔、痴所覆蔽，将承受如是之苦，此苦如森林般缠绕纠缠，惟有斩断此根，苦方得息灭。』言毕，乃诵此偈：
§283
283.
二百八十三。
‘‘Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;
『勿砍伐森林，不可伤害树木，森林生恐惧，
Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.
若断森林与林中树，彼比库得涅槃。』
§284
284.
二百八十四。
‘‘Yāva hi vanatho na chijjati,
『只要森林未被砍断，
Aṇumattopi narassa nārisu;
即使很微小的烦恼之种，也应像对待男性之于女性那样谨慎对待。
Paṭibaddhamanova tāva so,
他对这些烦恼如同被束缚一样不放纵，
Vaccho khīrapakova mātarī’’ti.
就像母牛不让乳汁外泄一样节制。
Tattha mā rukkhanti satthārā hi ‘‘vanaṃ chindathā’’ti vutte tesaṃ acirapabbajitānaṃ ‘‘satthā amhe vāsiādīni gahetvā vanaṃ chindāpetī’’ti rukkhaṃ chinditukāmatā uppajji. Atha ne ‘‘mayā rāgādikilesavanaṃ sandhāyetaṃ vuttaṃ, na rukkhe’’ti paṭisedhento ‘‘mā rukkha’’nti āha. Vanatoti yathā pākatikavanato sīhādibhayaṃ jāyati, evaṃ jātiādibhayampi kilesavanato jāyatīti attho. Vanañca vanathañcāti ettha mahantā rukkhā vanaṃ nāma, khuddakā tasmiṃ vane ṭhitattā vanathā nāma. Pubbuppattikarukkhā vā vanaṃ nāma, aparāparuppattikā vanathā nāma. Evameva mahantamahantā bhavākaḍḍhanakā kilesā vanaṃ nāma, pavattiyaṃ vipākadāyakā vanathā nāma. Pubbappattikā vanaṃ nāma, aparāparuppattikā vanathā nāma. Taṃ ubhayaṃ catutthamaggañāṇena chinditabbaṃ. Tenāha – ‘‘chetvā vanañca vanathañca, nibbanā hotha bhikkhavo’’ti. Nibbanā hothāti nikkilesā hotha. Yāva hi vanathoti yāva esa aṇumattopi kilesavanatho narassa nārīsu na chijjati , tāva so khīrapako vaccho mātari viya paṭibaddhamano laggacittova hotīti attho.
这里说到树木，因经论中曾说“尊者们‘砍伐森林’”，这些刚出家的人以为尊者们自己住在森林里，就拿树木来砍伐。于是起了想要砍树的心。但又有人反对说，“这是我因贪欲等导致的烦恼之林，而非那树本身”，他便说“不是树木”，这是驳正。就如同“森林”之名是因狮子等猛兽生于其中而得名一样，烦恼之林亦是由生起等烦恼所成。此处“大树”指大烦恼，称为“森林”；小树指小烦恼，称为“丛林”；早先生起的树称为“森林”，后生的为“丛林”；同样，生起的重烦恼称为“大树林”，产生其果报者称为“丛林”。这两者都应以第四果之智断除。因此说“砍除这烦恼之林与丛林，得涅槃吧，比库们”。“得涅槃”即无烦恼。只要这丛林，也就是即使是极微细的烦恼，尚未在男女性中断除时，他就像是被束缚的母牛乳汁一样，心神不定，受困扰。
Desanāvasāne pañcapi te mahallakattherā sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.
说法结束时，这五位伟长老证得初果，安住于果，他所宣说的法亦真正殊胜。
Pañcamahallakattheravatthu aṭṭhamaṃ. · 五位年老长老事第八。
9. Suvaṇṇakārattheravatthu九、金匠长老事
Ucchindāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattherassa saddhivihārikaṃ ārabbha kathesi.
“切断”是指，常住舍卫城的尊者在祇树给孤独园中兴起对长老沙利子信心，开始讲说此法。
Eko kira suvaṇṇakāraputto abhirūpo sāriputtattherassa santike pabbaji. Thero ‘‘taruṇānaṃ rāgo ussanno hotī’’ti cintetvā tassa rāgapaṭighātāya asubhakammaṭṭhānaṃ adāsi. Tassa pana taṃ asappāyaṃ. Tasmā araññaṃ pavisitvā temāsaṃ vāyamanto cittekaggamattampi alabhitvā puna therassa santikaṃ āgantvā therena ‘‘upaṭṭhitaṃ te, āvuso, kammaṭṭhāna’’nti vutte taṃ pavattiṃ ārocesi. Athassa thero ‘‘kammaṭṭhānaṃ na sampajjatīti vosānaṃ āpajjituṃ na vaṭṭatī’’ti vatvā puna tadeva kammaṭṭhānaṃ sādhukaṃ kathetvā adāsi. So dutiyavārepi kiñci visesaṃ nibbattetuṃ asakkonto āgantvā therassa ārocesi. Athassa theropi sakāraṇaṃ saupamaṃ katvā tadeva kammaṭṭhānaṃ ācikkhi. So punapi āgantvā kammaṭṭhānassa asampajjanabhāvaṃ kathesi. Thero cintesi – ‘‘kārako bhikkhu attani vijjamāne kāmacchandādayo vijjamānāti avijjamāne avijjamānāti pajānāti. Ayaṃ bhikkhu kārako, no akārako, paṭipanno, no appaṭipanno, ahaṃ panetassa ajjhāsayaṃ na jānāmi, buddhaveneyyo eso bhavissatī’’ti taṃ ādāya sāyanhasamaye satthāraṃ upasaṅkamitvā ‘‘ayaṃ, bhante , mama saddhivihāriko, imassa mayā iminā kāraṇena idaṃ nāma kammaṭṭhānaṃ dinna’’nti sabbaṃ taṃ pavattiṃ ārocesi.
有一位名叫苏瓦纳卡拉巴图托的俊美男子，在长老沙利弗塔的面前出家。长老思惟道：“青年人欲念高涨。”于是为了断除他的贪欲，给予他丑恶的不善修行之法。但这对他却无效。于是他进入森林，精进修习三个月，虽未得完全专注，但心意稍具凝聚，再次到长老面前。长老对他说：“你的修行法门已得到照顾，朋友。”说罢，向他陈说修行过程。然而他告诉长老：“我无法明了修行法门，欲望被激起，烦恼难降。”长老再三安慰，善巧地为他说明修行法门。男子第二次前来，告诉长老修行不中，无法生起特异境界。长老则举例说明自己的修行经历，重申这修行法门。男子第三次到来，谈及修行中无明失智的状态。长老心想：“经教所载，作为修行者，知晓贪欲等烦恼在自心中亦生亦灭、知亦不知，所属类别尚未明了，难以断除，若非如佛陀般觉者，难成就阿拉汉果。”他于是于暮时至师前，恭敬承请：“尊者，此人为我所护持信仰者，因我缘故，赐他此修行法门。”并且详尽陈述了所有修行过程。
Atha naṃ satthā ‘‘āsayānusayañāṇaṃ nāmetaṃ pāramiyo pūretvā dasasahassilokadhātuṃ unnādetvā sabbaññutaṃ pattānaṃ buddhānaṃyeva visayo’’ti vatvā ‘‘katarakulā nu kho esa pabbajito’’ti āvajjento ‘‘suvaṇṇakārakulā’’ti ñatvā atīte attabhāve olokento tassa suvaṇṇakārakuleyeva paṭipāṭiyā nibbattāni pañca attabhāvasatāni disvā ‘‘iminā daharena dīgharattaṃ suvaṇṇakārakammaṃ karontena kaṇikārapupphapadumapupphādīni karissāmīti rattasuvaṇṇameva samparivattitaṃ, tasmā imassa asubhapaṭikūlakammaṭṭhānaṃ na vaṭṭati, manāpamevassa kammaṭṭhānaṃ sappāya’’nti cintetvā, ‘‘sāriputta, tayā kammaṭṭhānaṃ datvā cattāro māse kilamitaṃ bhikkhuṃ ajja pacchābhatteyeva arahattaṃ pattaṃ passissasi, gaccha tva’’nti theraṃ uyyojetvā iddhiyā cakkamattaṃ suvaṇṇapadumaṃ māpetvā pattehi ceva nālehi ca udakabindūni muñcantaṃ viya katvā ‘‘bhikkhu imaṃ padumaṃ ādāya vihārapaccante vālukarāsimhi ṭhapetvā sammukhaṭṭhāne pallaṅkena nisīditvā ‘lohitakaṃ lohitaka’nti parikammaṃ karohī’’ti adāsi. Tassa satthuhatthato padumaṃ gaṇhantasseva cittaṃ pasīdi. So vihārapaccantaṃ gantvā vālukaṃ ussāpetvā tattha padumanālaṃ pavesetvā sammukhe pallaṅkena nisinno ‘‘lohitakaṃ lohitaka’’nti parikammaṃ ārabhi. Athassa taṅkhaṇaññeva nīvaraṇāni vikkhambhiṃsu, upacārajjhānaṃ uppajji. Tadanantaraṃ paṭhamajjhānaṃ nibbattetvā pañcahākārehi vasībhāvaṃ pāpetvā yathānisinnova dutiyajjhānādīnipi patvā vasībhūto catutthajjhānena jhānakīḷaṃ kīḷanto nisīdi.
师尊了知此人说：“此人已圆满斥除贪嗔痴的慧解行，举世十方宝界悉被开显，智慧无碍，此乃诸佛独有境地。”又问道：“这出家人属于何族？”了解其姓族为苏瓦纳卡拉族后，回顾过去生世，观察此人在该族中历经五百生世，像火焰中炼出如金子般纯净的莲花般久远地承持苏瓦纳卡拉功德。因而认定对他施与不善修行法门不合适，须以如意的功德之法来善待。于是对长老沙利弗塔说：“你已为他授予修行法门。请观看此人四个月修炼，明日傍晚即可见他成就阿拉汉果。”他以神通威力呈现一朵闪烁如黄金之莲花，然后吩咐修行人，“比库，拿着此莲花，在寺院侧沙堆上坐下，面向比库座，对莲花说‘红莲花，红莲花’，并围绕莲花作礼拜。”比库心生欢喜，随即前往寺院边点燃沙堆，置放莲花的茎秆，并面向莲花座席坐下，开始反复念诵“红莲花，红莲花”。此时，贪欲、嗔恨等五阴烦恼被强烈撼动，因而生起了近行定。随后初禅止灭，现身五种禅相，随即进入第二禅及更深禅定，最终安住于第四禅，悠然戏禅。
Satthā tassa jhānānaṃ uppannabhāvaṃ ñatvā ‘‘sakkhissati nu kho esa attano dhammatāya uttari visesaṃ nibbattetu’’nti olokento ‘‘na sakkhissatī’’ti ñatvā ‘‘taṃ padumaṃ milāyatū’’ti adhiṭṭhahi. Taṃ hatthehi madditapadumaṃ milāyantaṃ viya kāḷavaṇṇaṃ ahosi. So jhānā vuṭṭhāya taṃ oloketvā ‘‘kiṃ nu kho imaṃ padumaṃ jarāya pahaṭaṃ paññāyati, anupādiṇṇakepi evaṃ jarāya abhibhuyyamāne upādiṇṇake kathāva natthi. Idampi hi jarā abhibhavissatī’’ti aniccalakkhaṇaṃ passi . Tasmiṃ pana diṭṭhe dukkhalakkhaṇañca anattalakkhaṇañca diṭṭhameva hoti. Tassa tayo bhavā ādittā viya kaṇḍe baddhakuṇapā viya ca khāyiṃsu. Tasmiṃ khaṇe tassa avidūre kumārakā ekaṃ saraṃ otaritvā kumudāni bhañjitvā thale rāsiṃ karonti. So jale ca thale ca kumudāni olokesi. Athassa jale kumudāni abhirūpāni udakapaggharantāni viya upaṭṭhahiṃsu, itarāni aggaggesu parimilātāni . So ‘‘anupādiṇṇakaṃ jarā evaṃ paharati, upādiṇṇakaṃ kiṃ pana na paharissatī’’ti suṭṭhutaraṃ aniccalakkhaṇādīni addasa. Satthā ‘‘pākaṭībhūtaṃ idāni imassa bhikkhuno kammaṭṭhāna’’nti ñatvā gandhakuṭiyaṃ nisinnakova obhāsaṃ muñci, so tassa mukhaṃ pahari. Athassa ‘‘kiṃ nu kho eta’’nti olokentassa satthā āgantvā sammukhe ṭhito viya ahosi. So uṭṭhāya añjaliṃ paggaṇhi. Athassa satthā sappāyaṃ sallakkhetvā imaṃ gāthamāha –
师尊察觉其禅定生起后，心中思量：“他是否能由此禅定生起，显现出超越自性之殊胜智见呢？”观察后明白：“不会的。”便意念令莲花腐败。其莲花在手中腐烂，变作黑色。禅定散尽，他目睹“这莲花之腐坏，是因无常本质显现。”眼见苦相与无我相，三种根本烦恼如火灼焚枝杈般焚烧了三块“枝杈”，并逐渐凋谢。此时，附近小孩爬上一堆泥土，折断荷叶，将泥堆堆成小山，似乎用来戏玩。他目睹水中荷花鲜艳美丽如伞盖般辅助着水滴，其他则枯萎凋谢。他心念：“无常腐坏之火力强大，无常必伤一切有为存在。”遂洞见三相不变真理。师尊明了此修行人的功德已现，于是发出慈光，如坐于香薰屋内，照明四方，同时抚其面颊。其修行人见师尊临近，如同人站立在他面前，遂起身合掌。师尊轻声赞叹，用吉祥语句称颂。
§285
285.
（二百八十五章序号）
‘‘Ucchinda sinehamattano, kumudaṃ sāradikaṃva pāṇinā;
“切断爱欲迷惑之心，采如荷花之手握牢；
Santimaggameva brūhaya, nibbānaṃ sugatena desita’’nti.
于真理集会中宣说，涅槃乃圣者所演说。”
Tattha ucchindāti arahattamaggena ucchinda. Sāradikanti saradakāle nibbattaṃ. Santimagganti nibbānagāmiṃ aṭṭhaṅgikaṃ maggaṃ. Brūhayāti vaḍḍhaya. Nibbānañhi sugatena desitaṃ, tasmā tassa maggaṃ bhāvehīti attho.
此处‘ucchindāti’者，依阿拉汉之道断除也。‘Sāradikanti’义为于秋季时节止息。‘Santimagganti’即指通向涅槃的八正道。‘Brūhayāti’谓之增长、扩展。涅槃实为圣人所宣说故成至极安乐，故有“对此道应当修习”之义。
Desanāvasāne so bhikkhu arahatte patiṭṭhahi.
讲法结束后，比库便坚立于阿拉汉果位之中。
Suvaṇṇakārattheravatthu navamaṃ. · 金匠长老的故事，第九。
10. Mahādhanavāṇijavatthu十、大财商人的故事
Idha vassanti imaṃ dhammadesanaṃ satthā jetavane viharanto mahādhanavāṇijaṃ nāma ārabbha kathesi.
此处谓：“当时，师于揭德林中住持，乃对一位名‘大富商’者宣说此法。”
So kira bārāṇasito kusumbharattānaṃ vatthānaṃ pañca sakaṭasatāni pūretvā vaṇijjāya sāvatthiṃ āgato nadītīraṃ patvā ‘‘sve nadiṃ uttarissāmī’’ti tattheva sakaṭāni mocetvā vasi. Rattiṃ mahāmegho uṭṭhahitvā vassi. Nadī sattāhaṃ udakassa pūrā aṭṭhāsi. Nāgarāpi sattāhaṃ nakkhattaṃ kīḷiṃsu. Kusumbharattehi vatthehi kiccaṃ na niṭṭhitaṃ. Vāṇijo cintesi – ‘‘ahaṃ dūraṃ āgato. Sace puna gamissāmi, papañco bhavissati. Idheva vassañca hemantañca gimhañca mama kammaṃ karonto vasitvā imāni vikkiṇissāmī’’ti. Satthā nagare piṇḍāya caranto tassa cittaṃ ñatvā sitaṃ pātukaritvā ānandattherena sitakāraṇaṃ puṭṭho āha – ‘‘diṭṭho te, ānanda, mahādhanavāṇijo’’ti? ‘‘Āma, bhante’’ti. So attano jīvitantarāyaṃ ajānitvā imaṃ saṃvaccharaṃ idheva vasitvā bhaṇḍaṃ vikkiṇituṃ cittamakāsīti. ‘‘Kiṃ pana tassa, bhante, antarāyo bhavissatī’’ti? Satthā ‘‘āmānanda, sattāhameva jīvitvā so maccumukhe patissatī’’ti vatvā imā gāthā abhāsi –
该人自巴拉那西，积满了五百车的红花樹布(染料或布匹)。远来以商贩之身，抵达娑伐提，越过河岸，自言“河流将归我所有”，遂即解放马车而住宿。夜晚巨云升起降雨，河水满溢达七日之久。城中居民数周夜夜观星。红花樹布等货未曾售出。商人心念：“我来路迢迢，若再远行必将历尽困苦，今虽是雨季寒冬应守此处交易，将此货卖掉。”师于城内乞食时，知晓商人心意，令安那长老代为探问其所作盘算，问曰：“看见了吗？安那，大富商乎？”答曰：“是的，尊者。”商人不知生死更替，仍停留于彼，想着出售货物。商人问佛：“尊者，此间将有何障碍乎？”佛答曰：“安那者，彼仅活于七日，便归于死门。”言毕，唱誦偈曰——
‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;
“今日即当为业殷勤者，谁能晓得死亡之佳时？”
Na hi no saṅgaraṃ tena, mahāsenena maccunā.
“因无以大军，死亡不可抗拒。”
‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;
『如是修习热诚者，昼夜不懈怠；』
Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti. (ma. ni. 3.272);
『此即所谓安稳日子，贤者称之，圣人言说。』(中部经·三百七十二页)
Gacchāmissa, bhante, ārocessāmīti. Vissattho gacchānandāti. Thero sakaṭaṭṭhānaṃ gantvā bhikkhāya cari. Vāṇijo theraṃ āhārena patimānesi. Atha naṃ thero āha – ‘‘kittakaṃ kālaṃ idha vasissasī’’ti? ‘‘Bhante, ahaṃ dūrato āgato’’. Sace puna gamissāmi, papañco bhavissati, imaṃ saṃvaccharaṃ idha vasitvā bhaṇḍaṃ vikkiṇitvā gamissāmīti. Upāsaka, dujjāno jīvitantarāyo, appamādaṃ kātuṃ vaṭṭatīti. ‘‘Kiṃ pana, bhante, antarāyo bhavissatī’’ti. ‘‘Āma, upāsaka, sattāhameva te jīvitaṃ pavattissatīti’’ . So saṃviggamānaso hutvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sattāhaṃ mahādānaṃ datvā anumodanatthāya pattaṃ gaṇhi. Athassa satthā anumodanaṃ karonto, ‘‘upāsaka, paṇḍitena nāma ‘idheva vassādīni vasissāmi, idañcidañca kammaṃ payojessāmī’ti cintetuṃ na vaṭṭati, attano pana jīvitantarāyameva cintetuṃ vaṭṭatī’’ti vatvā imaṃ gāthamāha –
比库问曰：『比喻，法师，我们去吧，乘车而行。』比库答曰：『我愿同行。』长老前往车站，行乞自活。商人以粮食款待长老。然后商人对长老言：『你打算在这里停留多久？』长老答言：『尊者，我是远道而来。』若我再去，必缘起纷扰，将此契约保留于此，卖掉食物后离开。居士心怀疑虑，生命难保，难行精进。比库答曰：『何谓难处？』答曰：『居士，七日内你的生命将终。』他心神惶恐，迎请佛陀与比库僧，供养七日以求欢喜证悟，并得狱卒所赐席。佛陀赞许说：『居士，你是一位智者，决不应思惟“我要于此雨季停留，此且施行某些业”，不应思虑这些，而应当惟念于自身生命终期。』说此偈而告之：
§286
286.
二百八十六。
‘‘Idha vassaṃ vasissāmi, idha hemantagimhisu;
『我当于此雨季停留，也于此冬季之中；','127':'愚人愚痴思虑，生命终期难悟，』。
Iti bālo vicinteti, antarāyaṃ na bujjhatī’’ti.
如是，愚癡者推敲思维，却不明其中障碍。
Tattha idha vassanti imasmiṃ ṭhāne idañcidañca karonto catumāsaṃ vassaṃ vasissāmi. Hemantagimhisūti hemantagimhesupi ‘‘cattāro māse idañcidañca karonto idheva vasissāmī’’ti evaṃ diṭṭhadhammikasamparāyikaṃ atthaṃ ajānanto bālo vicinteti. Antarāyanti ‘‘asukasmiṃ nāma kāle vā dese vā vaye vā marissāmī’’ti attano jīvitantarāyaṃ na bujjhatīti.
这里说，有人在此地逗留，做着这样那样的事，计划要住满四个月的雨季。有人称「寒冬天」，又称「寒冬月」，意思是「四个月里，做这样那样的事，就住在此处」。不了解这一因果道理的愚人，反而细思慢想，心生疑惑。他们内心抗拒，辩说「我必将在病中、老时或死时离开这里」，不明白此言实为生命流转的因缘，因此不觉悟。
Desanāvasāne so vāṇijo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosi . Vāṇijopi satthāraṃ anugantvā nivattitvā ‘‘sīsarogo viya me uppanno’’ti sayane nipajji, tathānipannova kālaṃ katvā tusitavimāne nibbatti.
说法结束时，有位商人在初果果位上安住，他正处于顺利成就的阶段，他所闻的法都是契理的正法。那商人跟随佛陀回来，随后卧下说：“好像头疼病发作一样，我觉得难受”，于是就卧倒休息。在那时刻，他断然实现了时至无间，往生忉利天。
Mahādhanavāṇijavatthu dasamaṃ. · 大财商人的故事，第十。
11. Kisāgotamīvatthu十一、瘦果德弥的故事
Taṃputtapasusammattanti imaṃ dhammadesanaṃ satthā jetavane viharanto kisāgotamiṃ ārabbha kathesi. Vatthu sahassavagge –
所谓弟子、朋友与属众，指的是这段法说，在揭林中佛陀对着苦行婆迦罗妻子祇树给孤独长者所讲。《尊者传》千事篇云——
‘‘Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;
「谁能活百年，不见涅槃之处；
Ekāhaṃ jīvitaṃ seyyo, passato amataṃ pada’’nti. (dha. pa. 114) –
活一天更胜，见涅槃之所在。」（《法句经》第114偈）——
Gāthāvaṇṇanāya vitthāretvā kathitaṃ. Tadā hi satthā ‘‘kisāgotami laddhā te ekaccharamattā siddhatthakā’’ti āha. ‘‘Na laddhā, bhante, sakalagāme jīvantehi kira matakā eva bahutarā’’ti. Atha naṃ satthā ‘‘tvaṃ ‘mameva putto mato’ti sallakkhesi, dhuvadhammo esa sabbasattānaṃ. Maccurājā hi sabbasatte aparipuṇṇajjhāsaye eva mahogho viya parikaḍḍhamāno apāyasamudde pakkhipatī’’ti vatvā dhammaṃ desento imaṃ gāthamāha –
对此偈进行详细分说。那时佛陀说：「祇树比库，你已得到一丝丝通达究竟义的能力。」祇树答曰：「未曾得到，世尊，我只比活着的众生多了些微致知。」佛陀又说：「你恃言‘我是他子’而自居，这种执著属于邪见，所有有情唯有无余尽的本性，死神如同大海无边，摄取进入恶趣领域。」佛陀说完法后，宣说此偈——
§287
287.
二百八十七。
‘‘Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;
『此人疯狂于儿子和牲畜，心意散乱，
Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī’’ti.
如同被洪水夺去生命般，离开村落』。
Tattha taṃ puttapasusammattanti taṃ rūpabalādisampanne putte ca pasū ca labhitvā ‘‘mama puttā abhirūpā balasampannā paṇḍitā sabbakiccasamatthā, mama goṇā abhirūpā arogā mahābhāravahā, mama gāvī bahukhīrā’’ti evaṃ puttehi ca pasūhi ca sammattaṃ naraṃ. Byāsattamanasanti hiraññasuvaṇṇādīsu vā pattacīvarādīsu vā kiñcideva labhitvā tato uttaritaraṃ patthanatāya āsattamānasaṃ vā, cakkhuviññeyyādīsu ārammaṇesu vuttappakāresu vā parikkhāresu yaṃ yaṃ laddhaṃ hoti, tattha tattheva lagganatāya byāsattamānasaṃ vā. Suttaṃ gāmanti niddaṃ upagataṃ sattanikāyaṃ. Mahoghovāti yathā evarūpaṃ gāmaṃ gambhīravitthato mahanto mahānadīnaṃ ogho antamaso sunakhampi asesetvā sabbaṃ ādāya gacchati, evaṃ vuttappakāraṃ naraṃ maccu ādāya gacchatīti attho.
此处所谓疯狂于儿子和牲畜者，指拥有美貌与力量等诸多优点的儿子和牲畜，因得此故心生欢喜，谓『我的儿子们美丽有力，聪慧能干，样样皆通；我的牛群美丽健康，力大能负重；我的乳牛多产乳汁』，如此以儿子和牲畜为念而疯狂。所谓心意散乱者，是指获得黄金、细麻布等珍贵财物后，又因期望更好、更强，或因对眼睛等感官所见闻之境的各种随感而狂乱。村落被洪水冲毁者，是说如同大河洪水汹涌浩大，连最后剩余的泥沙也被卷去的一般，村庄全被冲毁，凡被洪水卷走者悉皆远去，因此引申为『带着死亡而去』之意。
Desanāvasāne kisāgotamī sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.
在说法结束时，阿难的姨母吉萨果达美应证得了初果，证得后的法语真实有效。
Kisāgotamīvatthu ekādasamaṃ. · 瘦果德弥的故事，第十一。
12. Paṭācārāvatthu十二、巴嗒查拉的故事
Nasanti puttāti imaṃ dhammadesanaṃ satthā jetavane viharanto paṭācāraṃ ārabbha kathesi. Vatthu sahassavagge –
『儿子不见了』者，是说当世尊居住于祇树给孤独园时，而开始宣说此法。此为《缘起》章节千事经的开头。
‘‘Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;
『若有人生活一百年，却未见生死的起灭，』
Ekāhaṃ jīvitaṃ seyyo, passato udayabbaya’’nti. (dha. pa. 113) –
『一日的生活胜过久远，见到生死的起灭。』(《法句经》第113偈)——
Gāthāvaṇṇanāya vitthāretvā kathitaṃ. Tadā pana satthā paṭācāraṃ tanubhūtasokaṃ ñatvā ‘‘paṭācāre puttādayo nāma paralokaṃ gacchantassa tāṇaṃ vā leṇaṃ vā saraṇaṃ vā bhavituṃ na sakkonti, tasmā vijjamānāpi te na santiyeva. Paṇḍitena pana sīlaṃ visodhetvā attano nibbānagāmimaggameva sodhetuṃ vaṭṭatī’’ti vatvā dhammaṃ desento imā gāthā abhāsi –
这段偈语经过详细解释后被讲述。那时，世尊察觉徒弟们身心忧伤，便说：『徒弟们啊，所谓子女等人，面对往生他方，没有护持或依靠，故即便还在世，也非真实存在。贤者应清净戒行，如同自己净除通向涅槃的路障。』说完此法，世尊宣说这偈——
§288
288.
‘‘Na santi puttā tāṇāya, na pitā nāpi bandhavā;
『子女对护持无助，父亲亲属亦无力，』
Antakenādhipannassa, natthi ñātīsu tāṇatā.
『被拘束王者之家，亲属中无护持者。』
§289
289.
二百八十九。
‘‘Etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto;
『通晓此义者，乃品德清净之智者，
Nibbānagamanaṃ maggaṃ, khippameva visodhaye’’ti.
速净心通向涅槃之道。』
Tattha tāṇāyāti tāṇabhāvāya patiṭṭhānatthāya. Bandhavāti putte ca mātāpitaro ca ṭhapetvā avasesā ñātisuhajjā. Antakenādhipannassāti maraṇena abhibhūtassa. Pavattiyañhi puttādayo annapānādidānena ceva uppannakiccanittharaṇena ca tāṇā hutvāpi maraṇakāle kenaci upāyena maraṇaṃ paṭibāhituṃ asamatthatāya tāṇatthāya leṇatthāya na santi nāma. Teneva vuttaṃ – ‘‘natthi ñātīsu tāṇatā’’ti. Etamatthavasanti evaṃ tesaṃ aññamaññassa tāṇaṃ bhavituṃ asamatthabhāvasaṅkhātaṃ kāraṇaṃ jānitvā paṇḍito catupārisuddhisīlena saṃvuto rakkhitagopito hutvā nibbānagamanaṃ aṭṭhaṅgikaṃ maggaṃ sīghaṃ sīghaṃ visodheyyāti attho.
其中“ tāṇāya”者，为坚固稳固之意。所谓“bandhavā”者，谓父母置子于其所，及其他亲属相助，以成安全稳固之境。所谓“antakenādhipannassa”者，指临终时被死亡所压迫者。此处所谓“pavattiya”者，子女等通过供养饮食赠与及完成生前任务而成为其守护，然于死亡之际，若无适当对策，无法逆转死亡，故谓无守护也。正因如此，所说“亲属间无守护”。此义谓彼等面对彼此难成坚固守护之因，智者依其四净戒纯正守护并珍护己身，能速速净除心垢，通达八正道至涅槃之路。
Desanāvasāne paṭācārā sotāpattiphale patiṭṭhahi, aññe ca bahū sotāpattiphalādīni pāpuṇiṃsūti.
说法结束时，释迦牟尼已证初果，且众多他人亦获初果以上诸果。
Paṭācārāvatthu dvādasamaṃ. · 巴答佳拉事第十二。
Maggavaggavaṇṇanā niṭṭhitā. · 道品释毕。
Vīsatimo vaggo. · 第二十品。